TB NETBible YUN-IBR Ref. Silang Nama Gambar Himne

Filemon 1:10

Konteks
1:10 I am appealing¹ to you concerning my child, whose spiritual father I have become² during my imprisonment,³ that is, Onesimus,

Filemon 1:12

Konteks
1:12 I have sent⁴ him (who is my very heart)⁵ back to you.

Matius 10:40

Konteks

Rewards

10:40 “Whoever receives you receives me, and whoever receives me receives the one who sent me.⁶

Matius 12:48-50

Konteks
12:48 To the one who had said this, Jesus⁷ replied,⁸ “Who is my mother and who are my brothers?” 12:49 And pointing⁹ toward his disciples he said, “Here¹⁰ are my mother and my brothers! 12:50 For whoever does the will of my Father in heaven is¹¹ my brother and sister and mother.”

Matius 18:5

Konteks
18:5 And whoever welcomes¹² a child like this in my name welcomes me.

Matius 25:40

Konteks
25:40 And the king will answer them,¹³ ‘I tell you the truth,¹⁴ just as you did it for one of the least of these brothers or sisters¹⁵ of mine, you did it for me.’

[1:10] ¹tn Or “I am encouraging…”

[1:10] ²tn Grk “my child whom I have begotten.” The adjective “spiritual” has been supplied before “father” in the translation to clarify for the modern reader that Paul did not literally father a child during his imprisonment. Paul’s point is that he was instrumental in Onesimus’ conversion while in prison.

[1:10] ³sn During my imprisonment. Apparently Onesimus became a believer under Paul’s shepherding while he [Paul] was a prisoner in Rome.

[1:12] ⁴tc There are several variants at this point in the text, most of them involving the addition of προσλαβοῦ (proslabou, “receive, accept”) at various locations in the verse. But all such variants seem to be motivated by the harsh syntax of the verse without this verb. Without the verb, the meaning is that Onesimus is Paul’s “very heart,” though this is an awkward expression especially because of τουτ᾿ ἔστιν (tout’ estin, “this is, who is”) in the middle cluttering the construction. Nowhere else in the NT is σπλάγχνα (splancna, here translated “heart”) used in apposition to people. It is thus natural that scribes would want to fill out the text here, and they did so apparently with a verb that was ready at hand (borrowed from v. 17). With the verb the sentence is converted into an object-complement construction: “I have sent him back to you; accept him, that is, as my very heart.” But both the fact that some important witnesses (א* A F G 33 pc) lack the verb, and that its location floats in the various constructions that have it, suggest that the original text did not have προσλαβοῦ.

[1:12] tn Grk “whom I have sent.” The Greek sentence was broken up in the English translation for the sake of clarity. Although the tense of the Greek verb here is past (an aorist tense) the reader should understand that Onesimus may well have been standing in the very presence of Paul as he wrote this letter.

[1:12] ⁵tn That is, “who means a great deal to me”; Grk “whom I have sent to you, him, this one is my heart.”

[10:40] ⁶sn The one who sent me refers to God.

[12:48] ⁷tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:48] ⁸tn Grk “And answering, he said to the one who had said this.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) at the beginning of the clause has not been translated.

[12:49] ⁹tn Grk “extending his hand.”

[12:49] ¹⁰tn Grk “Behold my mother and my brothers.”

[12:50] ¹¹tn The pleonastic pronoun αὐτός (autos, “he”) which precedes this verb has not been translated.

[18:5] ¹²tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).

[25:40] ¹³tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40] ¹⁴tn Grk “Truly (ἀμήν, amhn), I say to you.”